Organ of the World Federation of
Islamic Missions
An International Monthly
Devoted to Islamic Progress
VOL. 47
NO. 4
RABI-US-SANI / JAMADI-UL-AWWAL , 1431 A.H
APRIL, 2010
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THE
MINARET
An International Monthly Devoted to Islamic Progress
Organ of
WORLD FEDERATION OF ISLAMIC MISSIONS, KARACHI.
-^^^^ O
Published in Memory of
Maulana Shah Muhammad Abdul Aleem Siddiqui Al-Qaderi (R.A.)
and
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^ J
IN THIS ISSUE
LFrom The Editor's Desk 3
2. Call From The Minaret 5
3. The Holy Prophet Muhammad (#)
And Zaid 11
4. Concept of Religion 14
5. The Influence of Maulana Dr. F. R. Ansari's
Thought in the World 17
6. Teaching of Islam 18
7.Sufism as a way of Life 25
8. tijdlatl i^jtai &>']\ J"** AWM fifttite/?. .32
"The MINARET' may not necessarily agree with the opinions of the writers
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Published by the World Federation of Islamic Missions, Abdul Aleem Siddiqui and Islamic Centre Roads,
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Fax: (0092-21) 6627021 E-mail: info@wfim.org. pk
Printed at M/s. Abrar Sons, Hydri Manzil, Bohra Pir, Karachi.
FROM THE EDITOR'S DESK .
Pakistan continues to oscillate from
an unending streams of crisis after crisis
since its birth. The nation is passing at
the moment through a deep socio-conomic
ecrisis, allegedly ever increasing level of
corruption, a sordid world of greed, deceit
and extortion. The structure of the
Pakistan's society is being characterised
by mass illitracy, economic imbalances,
and crisis of identity that are not
coincidental but instrumental to each other
and are contemporary phenomena. The
moral values of Muslims that were
considerd to be their hall-mark are on a
steep decline in Pakistan. The society is
functioning on the premise of "Give and
Take". In morality versus money, the later
enjoys higher precedence and the
procedures are available for use as and
when desired.
The feelings of desperation and
despondency that abound the moral
decline in the society are more visible
among the saner section but less in the
masses. Its impact is slowly eating away
the very social fabric.
The tragedy is that no serious thought
has ever been given to a logical solution
of the maladies faced by the nation
resulting in state of deep crisis. The
continuous negligence of causes and
factors of this state of despair are eroding
the roots of existance. The utterances of
the intelligentsia and saner section is
conspicously being ignored as drawing
room coversation. A fundamental question
of legitimacy of the entire system is
hovering over the sky. But nobody seems
to behold the challenge.
MINARET I
It is an empirical rule that the society
that can not perceive the causes and
motives of the factors causing the decline,
can not bring a change. And in the
absence of this competency to carry out
the analysis and meet the challenge in a
habitual timid way rather on facts and
realities, survival becomes an open
question leading to a logical decay. Crisis
and the causes of crisis form a chain and
the two things could not be looked in
isolation.
The Pakistan's tragedy is that those
who operate the system can not think
outside autocrate traditions bequthed by
the British rulers. As the struggle for an
independent homeland for the Muslims
of the subcontinent under the leadership
of Quaid-e-Azam Muhammad All Jinnah
came nearer to dawn, those who were
against the very concept of Pakistan and
averse to a system of government to be
managed by an elected majority of the
people under a democratic dispension,
joined in hordes as self seated front
benchers because they have the correct
perception of seeing the end of their
hegemony and demolishion of an structure
that suited them.
The infusion of undemocratic
traditions, system of biradaries, cast
culture and ethnic divides in the body
stream of Pakistan was the sole cause of
all the misfortunes that have slowly gripped
the country. The hangers-on of the colonial
system have a peculiar and entirely
different life style in which their objective
remains to fatten themselves at the
April 2010
expense of masses and a selfish living
for themselves only. Organised systems
and the institutional growth were either
hindered or subverted in a sinister move
to keep the reigns of power in selective
hands, rightly or wrongly.
The right of governance through
selected and true representatives
promised by the great leader and
enshrined in the constitution of Pakistan
remained a mirage for the people. To
manipulate the system the neo-
entrepreneurs penetrated into the political
and religious parties to pollute the right of
vote by correct practices. However their
failure to honour the commitments to the
people, to the democratic institutions and
misuse of opportunities resulted in the
erosion of rule of law. Breakdown of moral
values, social norms, cultural traditions,
open ended corruption and a deterioration
of law & order are the natural
consequences of this mis-rule.
Whatever scenario is visible at the
national spectrum is the result of these
wranglings that have brought the Islamic
Republic of Pakistan to an economic
bankruptcy with tensions and social
imbalances in the society, endangering
the very integrity of the country. When
such incremental erosion culminates into
a total anarchy of power intervention takes
place to avert the catastrophy
The people's Pakistan, carved under
the leadership of Muhammad AH Jinnah
has been badly caved by the self seekers
which is now drifting amidst hope and
despair. However the spirit of patriotism
and fellow feelings are still alive. There is
no reason to wait till the crunch comes.
We shall have to pave the way to build a
nation of respect, dignity and recognition.
But the primary distortion that lies in the
society shall have to be corrected at first.
Unless the unjust structure is demolished
we will not be able to achieve the goals.
The country in fact urgently needs the
emergence of an Islamic movement based
on Prophet's example, free from sectarian
groupings. The solution of Pakistan's
problems lies in not making an unjust
system more effecient but seeking the
guidance from the Holy Qur'an and
Sunnah for running a modern Islamic
state. Islam is about submission to Allah
and to His Prophet (&). Pakistan's people
shall have to understanding these basic
points and begin to work along the lines
of Seer ah. Allah's help will surely
come.... FAR ID
mm
MINARET
April 2010
CALL FROM THE MINARET
HIS EMINENCE MAULANA
MUHAMMAD ABDUL ALEEM SIDDIQUI
AL-QADRI
THE CODIFICATION
OF ISLAMIC LAW
COMPILATION OF PROPHETIC
TRADITIONS AND
BIOGRAPHIES OF REPORTERS
It has been proved in the foregoing
that the basis of understanding the Holy
Quran is the interpretation given by the
Holy Prophet (#) of Islam. The verses of
the Qur'an means that which the Holy
Prophet (#) understood and made us to
understand, whether through action or
through saying. Consequently, the
Companions of the Holy Prophet (#) were
always extremely attentive to every word
that he said and tried to remember it to
the very letter. They were so cautious in
the matter that if they ever apprehended
that they had forgotten some actual word
and had only remembered its synonym,
they would always point it out while
narrating a certain Prophetic Tradition (or
Hadith). Thus not only was the Holy
Prophet's (#) life-account preserved for
us, but also the solutions of the various
problems of religion and law which the
Holy Prophet (#) gave.
When it was emphasised that the Holy
Qur'an should be written down, and
arrangements were made accordingly.
Some of the Companions thought of
putting down the Traditions of the Holy
Prophet (#) also in writing. But, because
Islam was still in its early stage, the Holy
MINARET !
Prophet (#) feared that if his Traditions
were committed to writing side by side
with the Qur'an, people might get confused
and might mix up both things. Hence he
forbade them in the beginning from doing
so. However, when that danger had
passed away and people were sufficiently
trained to distinguish the Quran from the
Hadith, he allowed them to write down his
Sayings. In fact, he himself got them
written as, for instance, when he dictated
the rules of Zakat, etc., to AN.
Among the Companions there were
some who would pass their whole time,
so to say, at the feet of the Holy Prophet
(#). Close to the Holy Prophet's (#)
residential room and the mosque, there
is a raised platform which is called Suffa.
A party of companions used to occupy
this platform permanently There work was
to learn by heart whatever they heard
from the Holy Prophet (#). One of those
people of Suffa was Abu Huraira, who
was endowed with a powerful memory
and who remembered a large number of
the Holy Prophet's (#) Traditions and
reported them.
This I have related with a view to
April 2010
make you understand that, just as
arrangements were made to preserve the
Holy Qur'an by means of writing and
learning by heart, similarly did the
Companions of the Holy Prophet (#) exert
themselves to preserve the Prophet's
Traditions. Their method consisted in
learning them by heart and reporting them
with all the care which the sacredness of
the task and their devotion to the Holy
Prophet (#) and Islam demanded. One
person reported to another, one generation
reported to the other succeeding it. Thus
a continuous chain of reporters was built
- a continuous chain through which
passed the most valuable treasure of the
Holy Prophet's (#) Sayings and Actions.
Now, the way in which this chain of
reporters was built up and the extremely-
critical method which gave lustre to it, has
made this chain one of the glories of
Islamic history. The fact is, that the experts
of historical science cannot produced
another instance in world's history where
those critical historical standards were
observed which have gone to make the
Hadith literature such an authentic record
as it is.
If, today, I am asked to narrate a
Hadith to some scholar of that science, it
will not be enough for me to recite its text.
Rather, I will have to report my authority
and I will have to prove that my chain of
reporters is faultless and ends at the Holy
Prophet (#).
Indeed, those who were responsible
for the compilation of Hadith literature,
observed a measure of care beyond which
human endeavour could not go. In the
case of each and every Hadith that
MINARET (
reached them, they examined its
authenticity thoroughly. They tested the
chain of reporters through which it was
transmitted. They enquired whether a
certain reporter had seen and met the
other reporter from whom he claimed to
have received the Hadith. They saw
whether the reporters were persons of
good and reliable memory. They
investigated piety and fear of God in the
lives of the reporters. In short, they
employed all conceivable standards for
assessing the true worth of every Hadith
reported and accepted it only after they
had been thoroughly satishfied.
This brings us to the fact that there
were, and there are, Traditions (i.e.,
Ahadith), of different grades in accordance
with their measure of authenticity. This
grading was done on the basis of different
factors. Variously, the considerations were
: (1) the moral condition of the reporters
and the level of their pety; (2) the powers
of memory which the reporters were found
to possess; (3) intelligence and capacity
to grasp religious truths; (4) consideration
of the fact whether the report had come
through one channel only or different
channels; so on and so forth. When the
details of the Islamic law were deduced,
these factors governing the worth of
different Traditions were always kept in
view.
In connection with the extreme caution
which the compilers of Hadith observed,
I may mention here an incident of the life
of Imam Muhammad Bin Ismail Al-Bukhari,
the leader of all compilers. The
compendium of Hadith which this great
scholar has given to the world is the result
of a most thorough sifting of Hadith
April 2010
literature. His sense of respect which he
had for the work he had in hand, and his
piety and Godliness, can be judged from
the fact that when he was writing the
Sahih-al-Bukhari, he made fresh ablution
and offered two rakaat of prayer before
writing each individual Hadith.
This great Imam once heard that at
a long distance from his place there was
some person who knew certain Sayings
of the Holy Prophet (#). The Imam
undertook the arduous journey on foot in
order to obtain from him the Sayings in
question. When he at last arrived in the
village where the man lived, he enquired
his where abouts. Some one pointed him
out nearby. The man was busy calling his
horse who had fled from him. He had a
fodder-can in his hand which he was
showing to the horse from a distance in
order to attract him. Imam Bukhari went
towards the man and the first thing he did
was to cast a glance at the fodder-can,
which he found to be empty. At once the
Imam retraced his steps. The man noticed
it and was bewildered. He left the chase
of the horse, ran towards the Imam and
requested him to explain the incident to
him. The Imam replied : "I had heard that
you related Traditions of the Holy Prophet,
(#) and had therefore come after a long
journey to meet you. But when I saw you
calling the horse with an empty fodder-
can in your hand, I concluded that a person
who can cheat a horse, is also capable
of cheating men. I cannot accept any
Hadith reported by such a person".
With such extreme care, the Traditions
were collected. This extreme care was
undertaken not only because of inherent
necessity, but also because of the
MINARET
machinations of the Jews. These old
friends of the Muslims have never left any
stone unturned in scheming against Islam,
although the Muslim governments always
treated them most magnanimously and
provided them asylum while the rest of
the world was persecuting them. In those
early days, they were hatching all sorts
of plots to undermine Islam. They tried
their hands at various schemes, but failed.
At last they planned to disguise as
Muslims, to forge Traditions in the name
of the Holy Prophet (#), and to propagate
them amongst the Muslims, thereby
aiming to contaminate the purity of Islamic
teachings and to corrupt the Muslim
religious life. A large number of such forged
Traditions were broadcast among the
Muslims. The scholars of Islam, who had
been fore-warned by the Holy Prophet
(#) about the appearance of such a
menace, were soon on their guard. They
built up a whole science of historical
criticism, and compiled extensive works
on the biographies of reporters, whereby
a genuine Tradition could be correctly
distinguished from a forged one.
I may here remark in passing that
certain persons of our own times have
tried to tamper with the Hadith literature
in order to suit their own ends, though
their method has been different. They
could not forge new Traditions, having
appeared so late in Islamic History. They
tried to fall back upon the forged or weak
Traditions handed down from the past.
But that, too, could not work in view of the
smashing criticism from the side of the
experts of the science of Tradition. So,
one of them, namely, Mirza Ghulam
Ahmad of Qadian when he found that his
claims could not be comfortably lodged
April 2010
in genuine Traditions, fell back upon the
arbitrary assertion that he was the divinely
appointed Judge and could, therefore,
accept any Tradition he liked and reject
any other he did not like, the principles of
logical and historical criticism
notwithstanding.
In connection with our discussion of
Hadith and Sunnah, there is an important
point which may well be kept in mind.
We have already seen that the Holy
Qur'an was revealed bit by bit. The
commandments were delivered gradually
to progressively reclaim and reform a
people who were diseased, deformed and
corrupt beyond limit. Had they been
subjected to the complete discipline of
Islam from the very first day, they would
have in all probability found it
psychologically too heavy to carry and to
follow. Take, for instance, the case of
alcoholic drinks. As all students of Arab
history know, side by side with idolatry
and polytheism and various spiritual and
moral evils, the liquor-habit was embedded
so deeply in the lives of the Arab that any
other race of the world could hardly claim
a higher degree of addiction. Had the law
of Prohibition been imposed on them
forthwith, their psychological condition
and diseased nervous state would have
compelled them to sacrifice Iman and
Islam to alcohol. They would have
preferred the later to the former. But
infidelity and polytheism are root-sins
which entitle man to nothing less than
eternal fire, while other sins, whether major
or minor, stand below in degree. If the
root of a tree is healthy and safe, whatever
the calamities which might afflict other
parts, there is always the hope that the
MINARET I
tree can survive. But once the root is
diseased or is removed, the whole tree is
bound to perish once for all. Hence, in the
case of wine, the polite commandment
was revealed first. It laid down :-
"Approach not prayers while
intoxicated". (IV : 43).
Later on came the second revelation
in the same connection and contained the
exhortation that:
"In them (that is, wine and gambling)
is great sin, and some profit, for men; but
the sin is greater than the profit". (II : 219).
When thus, people had been
ultimately taught to hate wine, the final
commandment came:-
"O ye who believe! Intoxicants and
gambling, (dedication of) stones and
(divination by) arrows, are abomination-
of Satan's handiwork: Eschew such
(abomination), that ye may prosper".
(V : 90).
The result of adopting the gradual
procedure was that when total prohibition
was announced, people immediately broke
into pieces the vessels of wine, and the
liquor from the broken jars was flowing in
the streets of Medina.
Here you can understand the problem
of the abrogation of verses also easily,
which might be explained to you fully on
some later occasion. In this connection
we might keep in mind the fact that
whatever commandments were revealed
on any occasion they were invariably
based on wisdom. However, when a
certain commandment referred to a
April 2010
passing situation, it was replaced by
another at a later stage. Actually, such
commandments did not mean calling the
same thing "white" on one occasion and
"black" on another. They rather
represented the progressive revelation of
guidance in connection with the gradual
reformation of the first Islamic community.
We have seen in the case of wine,
that, in the early days of Islam those who
were addicted to it continued to use it,
only abstaining from it during prayer-times,
until the commandment relating to total
prohibition was revealed. Now, it is quite
conceivable that those Muslims who lived
at a long distance from Medina, might
have continued to act according to the
first injunction even some time after the
revelation of the final commandment. The
means of communication were very
meagre in those days, especially in a
backward country like Arabia. The issue
of prohibition was, however, a very vital
one. Hence the Islamic community at
Medina made the utmost effort for making
God's final commandment known to every
one and within a short time it reached
every ear.
But, think now, in the light of this,
about the information reaching the people
concerning the Holy Prophet (#) Sayings
and Actions. Suppose the Holy Prophet
(#) acted in some matter in a certain way
in the light of certain special
considerations, and suppose some
Companions from outside Medina were
present with him on that occasion, and
they carried with them to their homes the
memory of that incident and preserved it
in their minds for guidance.
However, after some days the Holy
Prophet (#) acted in some similar matter
differently, under Divine guidance. And
this did not reach those who had observed
his previous action.
Now, suppose the two different actions
related to some minor affair which was
not of such a serious importance as the
issue of liquor-prohibition referred to and
was not broadcast in the same manner.
Therefore, those who knew only the Holy
Prophet's (#) previous action continued
to be guided by it. Certainly their motive
was to follow the Holy Prophet's Way and
hence their action was right. But those
who had the opportunity of observing the
Holy Prophet's (#) later action and made
it their guiding principle, were right, the
more so.
Apparently, the stands of the two
parties became different in that matter.
But both were sincere in their motives.
And it is this to which the Holy Prophet
(#) referred when he said:
The differences of my people are
(based on) mercy.
Those differences were not grounded
in selfishness, egotism and stubborness,
nor were they created by the claims of
false prophets and so-called reformers,
as is the case now-a-days, but they always
rose up in the purest motives and in the
devotion to the Holy Prophet (#).
I may explain to you the nature of
those early differences further. Once the
Holy Prophet (#) ordered a party of his
Companions to go to a certain place, offer
their Asr prayers there, perform certain
work, and return. The party started for the
place forthwith. But they were still on the
i April 2010
way when they found that the time for Asr
was about to expire. The party split into
two groups on the interpretation of the
Holy Prophet's (#) command. One group
said that when the Holy Prophet's (#)
command. One group said that when the
Holy Prophet (#) gave them that
command, what he actually meant was
that the party should proceed with all
possible haste and not that they should
forego offering the Asr prayer within time.
The other group insisted that the Holy
Prophet (#) was himself the law-giver
and his command to offer the Asr prayer
after reaching the place was meant to be
carried out as it stood. Both the groups
offered the prayer according to their
decisions. When the party returned, they
submitted their difference of opinion to
the Holy Prophet (#). He smiled and said
that both of them were right because the
motive of both was to obey him. The
difference consisted only in interpretation.
One group emphasized the letter, while
the other emphasized the spirit.
Thus we know that differences of
opinion arose even among the
Companions. But those differences related
only to honest understanding of problems
and had nothing to do with personal
jealousies, quarrels and rivalries.
In a word, differences of opinion
among the Companions came into
existence on the basis of either of the two
causes:
(1 ) when a certain Tradition reached
one group and did not reach another:
(2) differences of understanding and
interpretation.
(Continued from Page 17)
challenge and to correct this distortion.
He stressed that Islam should be
presented as a dynamic orthodoxy. The
success of his outlook on Islam can be
seen from the esteem in which he was
held by the intellectual circles in many
countries. Muslim and non-Muslim, and
also from the impact he made on the youth
of the day.
Maulana Dr. F.R. Ansari was the
upholder of Dynamic Orthodoxy as
opposed to the Conservatism and
Modernism with the slogan: return to the
Qur'an, and Return to Muhammad
(p.b.u.h). He was also a great spiritual
leader for the Ummah, He was every inch
a Muslim, not only in appearance but also
in his actions and thoughts. With his
towering height, his smile and enlightening
speech he presented to all who beheld
and heard him a model of what a Muslim
should be. He was very simple but
generous in his life. He was the true
follower of our Noble Prophet (#).
Maulana Dr. F.R. Ansari returned to
his Lord on Monday 11th Jamadi-al-Awwal
1394, corresponding to 3rd June 1974,
after spending his life working for the
spiritual and moral uplift of different Muslim
countries and communities in the Orient
and Occident. He was buried in Karachi,
Pakistan, in the compound of the Islamic
Centre.
May the Mercy of Allah be on him.
(Ameen) !
MINARET
April 2010
THE HOLY PROPHET MUHAMMAD (#)
AND ZAID
Muhammad 'AM Al-Hajj Salmin
(Editor, The Divine Message)
The present conflict between Islam
and Christianity has disclosed the ruthless
wounds inflicted by the fanaticism of the
writings of European writers, for the most
part in the dark, on the fame of Islamic
culture by their mutilation of Islamic history,
in a light so amazing that every Muslim
of our times burns to sweep away all
Christian influence from the literary world
which, menaced by the venomous effect
of such writing, has become reduced to
a useless, selfish form. Many are the
heroes of Islam in the sixth and seventh
centuries A. D. who have been victimized
by these literary tigers, to the glorification
of Christianity and to the belittlement of
Islam. But why mention others when the
Prophet of Islam himself suffers
defamation at the hands of these
personifications of fanaticism and religious
spite? It is through such influences as
these that the life of Zaid, a child-
companion of the Prophet, has been
painted by these writers in a sinister light;
and so a short sketch of the life of Zaid is
given below only for the purpose of
removing the unjust "imputations" so
unworthily cash upon his name.
His mother was the daughter of
Tha'laba, who was the son of Abd 'Amir.
She belonged to the tribe of Moon Bin
Tai. The great savant, Muhammad Abdu'l-
Baqi Zurqani, writes in the third volume
of Mawahib that when Zaid was, at the
age of eight, captured by the tribe of Bani
MINARET 1
Qin, and sold at the 'Ukaz Market, Hakim,
the son of Hazim, bought him for four
hundred dirhams for his paternal aunt,
Khadijatu' l-Kubra, who was generally
known as Khadija. When the Prophet
married Khadija he took Zaid from her
care and straightway set him free from
the bondage of slavery.
Ibn Hajr 'Asqalani writes in his third
volume of Isaba fi Tamyizi 's-Sahaba that
the mother of Zaid had gone with him to
visit the members of her tribe. This was
at a very dark period of history when
ignorance and ferocity were at their height
in Arabia; and without warning a body of
men from the tribe of Qin made a surprise
raid on houses belonging to the tribe of
Moon. In the midst of the attack the raiders
seized Zaid, a mere child of a little more
than seven, and carried him off. The child
was very intelligent, and the marks of
wisdom and deep penetration were
conspicuous on his face. Thus it was that
he was sold in the slave-market of 'Ukaz
to Hakim, who eventually presented him
to his paternal aunt, Khadija.
It is written in the Sirat Ibn Ishaq that
Hakim, the son of Hazim, brought certain
slaves from Syria, among whom was Zaid.
Khadija had come to her nephew's house
immediately after her marriage to the
Prophet Muuhammad, and Hakim, as a
matter of hospitality having exhibited all
the slaves, asked her which she preferred
1 April 2010
for her own self. She singled out Zaid and
carried him to the Prophet, who, as has
been said, took him from her and forthwith
gave him his liberty.
The view of Ibn Ishaq that the Prophet
had adopted him soon after he had
obtained his freedom is not correct,
because before the adoption occurred the
Prophet had been married to Khadija, and
was expecting a child ere long. In the
circumstances his adoption of Zaid
becomes meaningless, for according to
the ancient custom of that day the adoption
of a child could be effected only when the
adopter had no hope for one of his own.
No such reason was present in this case.
Isaba says that when Zaid became a slave
in Khadija's household the latter was not
yet married to the Prophet; which suggests
that when the Prophet got Zaid for himself
it was shortly before his marriage to
Khadija. Then how can it even be possible
that one who was on the point of being
married and whose hopes were about to
attain their fulfilment should, like hopeless
and despairing persons, adopt another
man's child?
The Prophet was extremely kind to
Zaid, and loved him as most elderly
persons love those younger than
themselves. The Prophet loved Zaid so
much that he often called him "son," and
this has led many historians to the
erroneous idea of adoption. Gradually this
falsity spread and became generally
accepted, and historians of every age
have recorded it without any attempt on
their part to ascertain its truth. Otherwise
it is quite clear that it was only from the
natural affection of an elderly man for Zaid
that the Prophet habitually called him
MINARET 1
"son." This may be corroborated by the
following circumstance. When his father
and uncle came to offer a good ransom
for the release of Zaid the Prophet
authorized the latter to do just as he
proposed. Zaid then replied that he would
never prefer anyone to the Great Prophet,
who had always regarded him as a son
more than uncle or father ever had. From
the above it may readily be gathered that
if Zaid had been an adopted child he
would never have said that the Prophet
acted thus towards him. Rather he would
have said that he was then adopted by
the Prophet, and hence his refusal to go
with his father. It is usual for a child to
regard a kind and generous benefactor
in the light of a parent, and this is quite
sufficient to account for Zaid's reply. And
a further point is to be considered, which
is that when Zaid said of the Prophet that
he acted more like a parent than had his
father and uncle, by using the word "uncle"
he made it abundantly clear that he was
not adopted but only treated and regarded
by the Prophet as a son, for which Zaid
felt deeply grateful to so noble and
sympathetic a master.
It is no less ridiculous that in speaking
of the life of Zaid certain prejudiced and
fanatical Christian priests and others have
set it down, out of their sheer hatred for
Islam, that Zaid was a specialist in the
doctrines of Christianity, and that the
Prophet used to learn many things about
the Christian religion from him, for which
reason the Prophet had adopted him as
his own son. Sir William Muir and other
Christian historians state that Zaid was
one of the slaves of Khadija who used to
teach the Prophet Christian doctrines in
his early days; that Muhammad had an
> April 2010
affection for him and hence his adoption
as his son. This is a monstrous invention —
for propaganda purposes, and for which
there is no foundation whatever. No Islamic
history asserts that Zaid and his father
were Christians, nor is there any
suggestion from any original source that
they were really Christians and the
followers of Christ. Zaid was only eight
years old when he became one of the
slaves of Khadija and was subsequently
handed over to the Prophet. A mere child
of eight, who was ruthlessly snatched
away from the company of his parents,
losing every chance of being decently
brought up by them, can hardly be
expected to know the ins and outs of any
religion. When a child does not even
comprehend what religion means, how
can he be expected to be fully acquainted
with all its divine, spiritual, and material
principles? It is obvious that since the age
of eight he received moral and religious
instruction only at the hands of the
Prophet. So that his knowledge of such
subjects was obtained solely from the
Prophet. Of course, if we are prepared to
accept impossibilities as facts we might
take him to be one, like Christ, receiving
a vast and comprehensive education at
the hands of God's angels, or in dreams,
in a very short period of time; or like a
Hindu recluse, who is sometimes born
learned, or considered to be an
educational prodigy at the very early age
of five or six. If in these days of materialistic
progress and advanced civilization we are
not prepared to admit the probability of
such a situation, how farcical it seems
that an eight-year-old boy should be
considered an expert in the knowledge of
such a religion as Christianity!
As regards the father of Zaid, whose
name was Harith, the specialist Zurqani
has explained, with the help of a narrative
by Ibn Falah, that he too was converted
by the founder of Islam. Ibn Hajr 'Asqalani
has given his biography in Isaba, and has
mentioned him as one of the Prophet's
companions. It is therefore little short of
scandalous that Christian writers should
call him a Christian in face of these facts.
Zaid was very dear to the Prophet and
considered his service the only means of
salvation, and never did he wish to be
absent, even for a moment, from so
beloved and adorable a master.
Zuhri, Ibn Hajr 'Asqalani, and Waqidi,
with reference to Sulaiman bin Yasar, say
that Zaid was among the first to accept
Islam.
Zaid participated in the Battle of Badr
and others following.
At times he would act as the Prophet's
lieutenant. 'Ayesha, the dearest wife of
the Prophet, says that with every
deputation to the Quraishites, Zaid was
sent as its head; and in some cases, if he
was dispatched after the deputation had
started, it was always as viceroy and chief
representative of the Prophet.
His first marriage was with a maid-
servant of the Prophet whose name was
Ummi 'Ainain, and who gave birth to Asma.
He was married a second time to Zainab,
daughter of Jahsh, who was afterwards
divorced and succeeded by Ummi
Kulthum. At the age of fifty-five he was
killed in the Battle of Mauta, during the
month of Muharram, the first month of the
Muslim lunar year, when he himself was
acting as the head of the army.
I April 2010
Concept of Religion
S. Muzaffar Husain
Man is essentially a religious being.
He had religious beliefs long before the
term religion came to be defined. Man's
relation with what he regards as 'holy' has
existed all through human history. Though
worship is perhaps the most basic form
of religious expression, man's moral
conduct, firm belief and participation in
institutional rituals are its constituent
elements.
During the later part of the 19th
century, students of world religions were
beginning to despair of finding universal
elements of religious life. In 1917 Rudolf
Otto, a German theologian and
philosopher introduced the idea of the
holy portraying in a convincing fashion
the profound mystery involved in religious
experience. The strong impact of his work
was such that soon after its publication
his book was translated into major
European languages.
Max Muller's "The sacred Books of
the East: in 51 volumes started the
comparative approach to religon. Muller's
Essays on Mythology are among the most
alluring of his writings.
Wissenchaff, the German equivalent
of the science of religion, has helped to
stimulate the comparative study of the
teachings of various religions about God,
man, creation, sin, immorality etc. To avoid
bias or dogmatism regarding superiority
of one religion over another, history of
religion has tended to focus on traditional
MINARET 1
cultural areas. Religion could be classified
as founded religions, prophetic religions,
mystical and developed religions besides
agnostic faiths such as Buddhism, Jainism
etc.
Religious experience includes a whole
range of experiences in which one may
have a numinous feeling of Divine
presence. This could occur when, for
instance, one may have a feeling of mighty
response to prayers or a miraculous help
in distress. Willium James in the midst of
philosophical mist of the 19th century
wrote the classic "Varieties of Religious
Experiences," and pointed out the
existence of reservoirs of consciousness
like energies with which man makes
contact with God in times of trouble.
Where as Sigmund Freud had
revealed the beast in man, his
contemporary Carl Jung who parted ways
from him had written "The Modern Man
in Search of his Soul. "Having studied a
number of religions, Jung had called the
human psyche as the "collective
unconscious" producing sacred images,
and archetypes in building the fabric of
religion.
In a culturally uprooted age of
uncertainty, misbelief, and even denial of
God, the spiritually impoverished man
drawn to materialism, agonoticism and
atheism is today seemingly in search of
his soul. Belief in God is powerful and
compelling. Even in Hinduism, which as
\ April 2010
Dr. Radha Krishan admits, combines the
spiritual with the superstitious and ardent
monotheism and mysticism with immense
freedom of worship, the idea of what is
divine persists despite its polytheistic form.
The fiercely monotheistic Judaism has
produced spiritually intoxicated man like
Spinoza, who despite the ordeal of
excommunication 1656, and hurling of
curses remained spiritually alive till his
death. Similarly Mansur al-Hallaj though
called a heretic in his life was also
regarded by many as the first martyr of
Divine Love.
Man's relationship with God is not
merely a technically relationship of being
the manipulator of natural phenomena,
but as the ever-present, and ever-loving
Benefactor who never fails to listen to our
prayers. When C. J. Jung was once asked
if he believed in God he had reportedly
replied "Idon't believe I know," but on the
lintel over the door of his home, he had
these words inscribed in Latin, meaning
"called or not called, God will be present."
Religion is not a mere segment of life,
but life as a whole, providing anchorage
in a happy and meaningful life in this world
and the Hereafter, it teaches love,
sympathy and universal brotherhood,
helping man to get nearer to the Creator,
and to become a true servant of humanity.
In this sense Christianity was a vast
improvement over Judaism, which has
deteriorated into a religion of hair-spliting
legal piety instead of love and compassion.
Islam provides a grand synthesis of
the earlier religions. Besides its ethical
values, its psychological approach to
human nature is unique. It liberates man
MINARET 1
from racial, ethnic, class, and cast
oppression, as well as the intellectual
bondage of the priest. It stands for constant
renewal by a Mujaddid (Revivalist at the
end of every century).
The Islamic ideology is the ideology
of freedom and not of political or spiritual
enslavement, of cosmopolitan outlook,
and not of obscurantism, of a movement
towards perfection and righteousness
rather than a petrified or dogmatic faith.
Its picture of the universe is not a rundown,
pessimistic degenerate universe but one
in which future holds undreamt
possibilities.
A religion which is atonce a faith, a
way of life, a social and economic order,
a doctrine, a movement, and a charter of
moral values and principles is far from the
grossly misunderstood and misinterpreted
version in the West. Through the ages,
Islam has been a humanizing and civilizing
force responsible for broadening the
intellectual horizon of mankind.
Evangelical in spirit, inspirational in its
invocation, heroic in its deeds, and
perhaps the most dynamic and triumphant
of world religions, Islam has been an
invaluable deterrent and corrective to
fascism, racism and 20th century
materialism.
A great many ills of today such as the
conflict between the secular and the
sacred, between the state and the Church,
between knowledge (science) and the
religious practice, stand abolished in Islam.
It also abolishes the political and religious
despotism. Islam's theory of knowledge,
the concept of God as ultimate reality,
> April 2010
Islamic law, and the possibility of man's
adjustment in the modern world with its
simple faith and theology, its far-reaching
and original law (Shariah), and its pursuit
of righteousness as the sole criterion to
judge man, had continued to exercise a
deep humanizing and civilizing impact,
besides bringing spiritual strength to bear
upon the development of mankind.
In a world of soulless materialism,
propelled by Satanic ambitions to "murder
mankind in good conscience" as Nietzsche
wrote, Islam is adequately equipped to
ward off such a danger. Islam, the oldest
as well as the youngest of faiths, can, not
only fill the spiritual vacuum of the modern
age, it can also rescue mankind from
greed, exploitation, tensions and war.
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April 2010
The Influence of Maulana Dr. F. R. Ansari's
Thought in the World.
N.E. Abdul Hadi, Jakarta, Indonesia.
Maulana Dr. F.R. Ansari was born in
Muzaffar Nagar UP India on 14th Sha'ban
1 333, corresponding to 1 4th August 1914.
He started his study by learning the Holy
Qur'an, the scripture of Islam.
Maulana Dr. F.R. Ansari was a
genious, a great intellectual and thinker,
a man of action, truly a dynamic
personality. He was a far-sighted saint
and he could not only foresee the trend
and necessity of Islam spreading over
every nook and corner of the world but
he could also analyse the ailments to
provide cure to the ailing Muslim societies.
He made Islamic Missionary world tours
and covered dozens of countries including
Malaysia, Thailand, Philippines, Indonesia,
Hong Kong, Japan, Canada, United States
of America, Trinidad and Tabago. Guyana,
Suriname, England, Holland, Turkey, Syria,
Iraq etc. Wherever he went he was hailed
as a great preacher of Islam. People
listened to him and were moved to ecstasy.
They all requested him to provide
successful and competent preachers in
different countries where the Muslims
were in minority and needed regular
religious guidance for themselves and for
their children. He grasped the situation
and decided immediately to set up an
organisation for the purpose. He founded
the World Federation of Islamic Missions
in 1958 with a very grand and ambitious
programme and with no other income or
support except the trust in Allah.
Maulana Dr. F.R. Ansari realised that
it was essential that Muslim leaders and
scholars should not be out of step with
the progress of knowledge and this is why,
first of all, he embodied in himself a multi-
faceted education acquired through the
dint of hard labour. He also felt that every
person being educated in the Islamic
sciences should have a grounding in
modern fields of knowledge — notably
philosophy, sociology and political science.
It is here he decided to act as a poineer
in the field- he set up the Aleemiyah
Institute of Islamic Studies in 1 964 to meet
the need for creating a new breed of
Islamic sholars.
Islamic Research and Publications
Bureau is another marvel of his far-
sightedness. In spite of his being so busy
with multifarious preaching activities, he
wrote his own monumental book-The
Quranic Foundations and Structure of
Muslim Society.
Maulana Dr. F.R. Ansari analysed that
at present the Muslim world is permeated
with a conservative outlook, any deviation
from which, it is felt, automatically qualifies
the deviater as being outside the fold of
Islam. However, for some time now
thinkers have been trying to re-interpret
Islam in the light of the age in which they
find themselves. Undoubtedly this is a
difficult task and many of them found it
necessary to discard some of the tenets
of Islam during the process or to interpret
them away, as can be clearly seen from
some of the unorthodox re-interpretations
of the last century of so. Maulana Dr. F.R.
Ansari stepped forward to meet this
(Continued on Page 10)
17 April 2010
Teachings of Islam
Some Salient Features
Maulana Muhammed Fazl-ur-Rahman Al-Ansari Al-Qaderi (R.A.)
Religion of "Submission to the Divine Will"
The word "Islam" means
"submission" and, as a religious term, it
connotes "Submission to the Divine
Will and Commands". As such, "Islam"
is co-extensive with "Nature".
Religion of peace and goodwill:
The word "salam" which means
"peace", has close root-affinity with the
word "Islam". One of the goals of the
Islamic religion, therefore, is to promote
and establish Peace and Goodwill. God,
according to Islam, is As-Salam, i.e.,
"the Author of Peace"; the abode of the
righteous after death is Dar-us-Salam,
i.e., "the Abode of Peace"; and a
Muslim's salutation is Assalam-o-
Alaikum, i.e., "Peace be unto you."
Religion of Pious Progress:
Islamic life is life of the attainment
of "Falah", which means "the furrowing
out of latent faculties." A Muslim,
therefore, has to continuously strive for
progress, — a progress controlled by
righteousness and illumined by Divine
Guidance.
RFXIGION OF UNITY
(1) Unity of God:
Islam teaches the purest form of
Monotheism and regards polytheism as
the deadliest sin. A Muslim addresses
GOD by His personal Name: ALLAH
— the word "god" and its equivalents in
other languages being unstable in the
matter of connotation. Allah, according
to Islam, is the One God, Who is
indivisible in person and Who has no
partner: wife, son, daughter. He is the
Matchless and "naught is as His
likeness". "He begetteth not, nor was
He begotten." He is the First, the Last,
the Eternal, the Infinite, the Almighty,
the Omniscient, the Omnipresent. He
is the Creator, the Nourishcr, the
Cherisher of all things. I Ic is the All-
MINARET
April 2010
Just, the Avenger of the wrongs done to
the weak and the oppressed, the
Compassionate; the Merciful, the
Loving, the Guide, the Friend, the
Magnificent, the Glorious, the
Beautiful, the Truth. In short, He is the
possessor of All Excellence.
(2) Unity of the Universe:
From the Unity of the Creator,
according to Islam, proceeds the Unity
of die Universe, i.e., Unity of Creation
and Unity of Purpose. In other words,
the Cosmos is a Moral Order.
(3) Unity of Mankind:
ii, Islam regards the whole of mankind
as an "organic unity" —as single family
and emphatically denies that the
distinctions on the mundane plane, the
distinctions, namely ot race, language or
territory or colour can form the ground
for claims of superiority of one group or
individual over the other. The only
distinction that has "value" is that
which arises at the moral and spiritual
planes, — namely, the distinction of
"taqu/a" or, "piety and righteousness",
which in its turn, does not deprive the
non-possessors of their basic human
rights.
(4) Unity of Religion:
According to Islam, the human
intellect, though a great and powerful
asset, has its natural limits, and,
therefore, neither the normative nor
the empirical sciences are capable of
leading humanity to a sure knowledge
of ultimate truths and the code of life
based upon them. The only source of
sure knowledge open to humanity is,
consequently, Divine Guidance, and
diat source has been actually open ever
since the beginning of human life on
the earth. Allah raised His "Prophets"
and "Messengers" and revealed His
Guidance to them for transmission to
humanity. Coming from the same
Source, all revealed religions have,
therefore, been one and, the same, i.e.,
ISLAM.
Allah's Prophets and Messengers
continued to come to every country and
community to work in their respective
limited fields. Time after time, the
revealed Guidance was either lost or
corrupted through h u m a n
interpolation, and new Prophets with
fresh Dispensations were sent, and
humanity continued to advance from
infancy to maturity. At last, when the
stage of maturity was reached, — when
humanity was practically to become one
family — , instead of sectional Guidance,
a perfect, final and abiding Revelation,
addressed to entire mankind and for all
times, was granted in the seventh
century of the Christian era. That
Revelation, which recapitulates all
former revelations and thus sets a seal
on the Unity of religion is ISLAM; the
Scripture which enshrines it is the
HOLY QURAN; and the Prophet who
brought it is the Leader of Humanity,
MUHAMMED (May Allah bless him).
MINARET
April 2010
Thus all the Prophets of God, from
Adam down to Noahs and Abraham,
Moses and Jesus (Peace he upon them
all), were the Prophets who pteached
Islam; the Holy Prophet Muhammed
(Peace be upon him) being the Last and
Final one, and all the Divine Scriptures
were the Scriptures of the same divine
religion though a Muslim follows only
the Holy Qur'an because it is the final
scripture existing in its original purity.
It alone contains the religion of Islam
which has been followed by all rightly
guided people since the day the first
human being came into existence.
(5) Unity of Sexes:
Differentiation of functions has
misled certain cultures of the world to
regard woman as a being who belongs,
so to say, to a different and inferior
species; and to meet out to her
inhuman treatment accordingly. Islam
emphatically repudiates that notion and
teaches that both man and woman have
spning from the same essence and the
same source and consequently possess
the same human status. Their functions
and interests instead of being
antagonistic, are meant to be
complementary. The natural relation
between the sexes, in all its aspects is,
therefore, that of love and harmony,
without which no true human progress
can be possible.
(6) Unity of Classes:
Islam aims at the creation of a
classless society by eliminating all
MINARET 2i
possible social conflicts (through re-
solution of different clashing interests.)
In the sphere of economics, Islam
lays down the principle that wealth
should not be allowed to accumulate
among the wealthy only, and envisages,
through its laws and institutions, a "Co-
operative Commonwealth of Talents."
In the political sphere, Islam stands
for the "Co-operative Commonwealth
of the Pursuers of Righteousness."
Taken as a whole, the Islamic state
is a "Welfare State" where sovereignty
belongs to Allah alone and no human
being has a right to govern other
human beings except in the name of
Allah and according to His Will, and
where nobody, not even the Head of
State, is above law. Absolute Justice is
the watch-word and the Establishment
of Righteousness is the goal.
(7) Unity of Human Activity:
Islam conceives the human
personality as a "unity" and
consequently regards the distinction of
"secular" and "religious" as unscientific,
irrational and absurd. The life of a
Muslim, both in its individual and
social manifestations, is a life lived for
God and God alone.
The Holy Qur'an:
A Code Co-extensive with Nature:
This conception necessitates a
comprehensive Code, — a Code Co-
April 2010
extensive with nature, a code which
should be capable of transforming every
human act, however mundane, into a
religious act; and this Islam has given to
humanity in the Holy Qur'an and
Hadith.
Muhammed:
The Pinnacle of Human Perfection:
A code alone cannot by its
existence as such, inspire mankind to
action. Hence to love the Holy Prophet
Muhammed (May Allah bless him)
above all human beings and things of
the world, to believe in him as the Most
Perfect Manifestation of Human
Perfection and as the Absolute Leader
and the Final Prophet (after whom no
Prophet of any category, zilli, tashriee,
buruzi, ghair-tashriee, — shadowy or
real — is to come), and to follow him as
the "Best Example" is the pre-requisite
of Islamic belief.
Love of God:
Cultivation of and absorption in
the love of Allah and the permeation of
the heart with the sweet ecstasy of that
love until a person becomes virtually
incapable of acting against the Divine
Commands, is the final goal, which
bestows upon a Muslim "Abiding Life"
— a life of Perfection, Peace and
Happiness.
Scientific Quest:
A Religious Obligation:
While other religions may feel shy
of Science, Islam has made scientific
quest a religious obligation. The aims of
MINARET
that quest, however, are not the
unbalanced indulgence in physical
pleasures and tyrannization over fellow
beings, but advancement in the love of
God through progress in the knowledge
of His Works and service to humanity
through the acquisition of control over
the "forces of nature."
First Fundaments of Faith and
Practice:
The Islamic creed is as simple as the
Islamic ideology is profound. First
fundaments are as follows:-
( 1 ) Seven Articles of Faith
They are: Belief in:
(1) Allah;
(2) Angles;
(3) Divine Scriptures;
(4) Messengers of Allah;
(5) The Hereafter;
(6) The Pre-measurement of Good and
Evil;
(7) Resurrection after death.
(2) The "Five Pillars:"
They are
(1) Declaration of faith in the Oneness
of God and in the Divine
Messenger-ship of Muhammed: La
ilaha Illallah; Muhammed-ur-Rasul-
ullah;
(2) Obligatory Prayers;
(3) Obligatory Fasts;
(4) Zakat, or Poor- tax;
(5) Pilgrimage to the Ka'ba at Makkah
by those who possess the means.
21 April 2010
Ruler's Conduct in Islam
Dr. Abdul Karim
Allah ordains obedience to those who
are in authority, "O ye who believe; obey
Allah and His Messenger and those who
are in authority among you." (4:60) The
obedience is qualified, "Say, Swear not,
what is required is actual obedience in
what is right. Surely, Allah is all-aware of
that you do." (24:54) This was also
explained by the Holy Prophet (#). "A
Muslim is obligated to hear and obey
whether he likes it or not, except when he
is required to do something that is sinful
in which case there is no obligation to
hear and obey."
Thus the obedience is to be only to
the extent that it does not in any way
involve disobedience of Allah. In that case,
even parents, who have been given the
pride of place in Islam, are not to be
obeyed. Thus obedience to Allah takes
precedence over human beings however
mighty they may be. For the sycophant,
who often spoils the ruler, there is a
warning from the Holy Prophet.
"Beware, after me there will be such
rulers that if a person declares their lies
as truth and support them in wrongs doing,
he will have nothing to do with me and,
on the Day of Judgment, he will not come
to my pond. On the other hand, if a person
would not declare their lies as truths and
would not support them in wrong doings,
he is mine and I am his and he will come
to my pond."
None enjoys absolute power except
Allah and human beings only have
obligations for the discharge of which they
may be delegated certain powers within
the parameters set by Allah. According to
a tradition: "Leaders are like a shield
behind which people seek safety and fight.
If a leader orders, fearing Allah, and is
just, he will have his reward. If he acts to
the contrary, then he will face its
consequence." Fear of Allah and justice
are thus the basic factors governing the
conduct of the ruler.
Islam does not believe in
individualism, as is the modern concept,
but treats man as an essential part of the
society and assigns him responsibility not
only on his own behalf, but also for others.
The Holy Prophet (#) said: "Every one of
you is a shepherd and will be asked about
his flock. The ruler is a shepherd for his
subjects." A ruler's flock is every living
being in his domain and he is accountable
to Allah for their material and spiritual
welfare. This is indeed an onerous
obligation and that is why the Holy Prophet
(#) often advised people not to seek
office.
Hazrat Abu Bakr (RDA) had this to
say to Yazid bin Abu Sufyan: "O Yazid,
you have relatives and it is possible that
you might give them preference in
assigning responsibilities. This is really
what I am afraid about you. The Holy
Prophet (#) had said:" Any one who is
put in charge of collective affairs of
Muslims, if he gives office for mere
April 2010
relationship or friendship then he will be
accursed. Allah will not accept any
compensation from him and he will be
consigned to hell."
The rulers have a special
responsibility, and as a famous Arabic
saying goes the common man follows the
faith of the ruler. It is in the Qur'an: "And
they will say, Our Lord, we obeyed our
chiefs and our great ones an they led us
astray from the way. Our Lord, give them
double punishment and curse them with
great curse." (33:68, 69) Hazrat Umar
(RDA) said:" People would remain on the
right path so long as their leaders do not
deviate from it." The ruler must stop
wrongdoing, as he enjoys all the power
to do so. The Holy Prophet (#) said:
"When the people see a wrongdoer
committing a wrong and do not seize his
hand to restrain him, it is like that Allah
would afflict them with His chastisement."
There is a strong warning to those
rulers who might resort to tricks and
chicanery. There are several admonitions
from the Holy Prophet (#) for such rulers.
"Every deceitful will have a flag which will
be raised on the day of JUDGMENT
according to the degree of his deceit. The
most deceitful is he who cheats as a ruler
over the creation of Allah. Of the three
persons with whom Allah will not speak
on the Day of Judgment, nor purify him,
nor look at him, would be a ruler who lies.
There is no governor who rules Muslims
and dies, having played false with them,
but Allah will forbid him Paradise."
The Holy Prophet (#) appointed
Mu'adh bin Jabal (RDA) in Yemen and
one of his parting instructions to him was:
MINARET 2
"Make it easy and not difficult for the
people. Beware of he plaint of the
wronged, as there is no barrier between
the plaint of the wronged and Allah."
The Holy Prophet (#) said: "A leader
of a people is their servant." As such, the
ruler is not allowed to arrogate to himself
some privileges which may put him in a
class of his own. The Holy Prophet (#)
demonstrated this with his personal
example. He shared all the travails of
Muslims. He personally carried the bricks
and mortar, like any other ordinary Muslim,
when the first mosque was built in
Madinah. For the battle of Badr, there
were not enough camels to carry all
Muslims, so a ride on one camel had to
be shared by two to three persons by turn.
The Holy Prophet (#) shared with Hazrat
AN (RDA) and another Companion. When
the Holy Prophet's Companion offered his
turn to him, he refused, saying, "You are
not stronger then me, neither am I less
desirous of the reward." During the
preparations of the battle of Ditch, when
a tough rock was encountered, it was
none else than the Holy Pophet (#) whose
help was sought. He did the job and it
was during this process when the glad
tiding of wealth of the Roman and Persian
Empires were conveyed to him by Allah.
The first sermon by Hazrat Abu Bakr
(RDA) on assuming the Khilafat was: "I
rquest you to help me, if I discharge my
duties in a satisfactory manner. In case I
deviate from the right course, you should
set me right. Truth is a trust and a lie is a
breach of trust. The weak among you will
be strong for me till I get him his due, Allah
willing. The strong among you will be weak
for me till I make him discharge his
i April 2010
obligation."
Hazrat Umar's (RDA) instructions to
his officials "Remember you have not been
appointed to be harsh rulers but to be
leaders whome public should follow. You
must discharge your obligations to
Muslims. Do not beat them and do not
humiliate them. Do not praise in
exaggerated terms lest this should
mislead. Do not close your doors on them
and do not let powerful usurp the right of
the weak ones. Do not give yourself
precedence over others in any way as
this amounts to injustice with them.
How Hazrat Umar acquitted himself,
when he assumed office, is a glorious
chapter of history, the envy of even the
arch enemies of Islam, and a role model
for later rulers. It is worth remembering
that he was the head of state of the only
super power at that time, the Romans and
Persians having been vanquished by
Islam. A few aspects of his character may
be mentioned here. He never allowed any
luxury to himself and strictly forbade it to
state functionaries. He saw to it that the
instructions were complied with in letter
and spirit. Many ranking officials had to
suffer for the slightest violation.
His austerity was proverbial. His dress
used to have patches upon patches in
layers and that is what he was wearing
when he entered Jerusalem as a
conqueror, despite the suggestion of
Muslim generals already there to be more
presentable. During the famine of
Ramada, he fully shared the hardship of
ordinary Muslims so much so that his skin
lost its colour due to poor diet. Hazrat
Umar (RDA) did not allow his family to
make use of facilities available to ordinary
Muslims. Lest this should be misconstrued
as a special treatment for them. There
was the famous case of his son, Abdullah
(RDA), who wanted to accept the price of
a lean camel which he had put to the
public pasture. Hazrat Umar warned his
family that, being close to him, they were
keenly watched by others like a hawk and,
in case of any lapse, he would give them
double punishment. This was no empty
threat. He made an example of one of his
sons by punishing him twice for drinking.
He disapproved any kind of business
by state functionaries. This problem of
conflict of interest' is recognized these
days and in many advanced countries the
rulers are required to dissociate
themselves from their business, if any,
and put it in trust so long as they held
office. His view about his own
renumeration was: "I am the guardian of
your wealth like the ward of an orphan. I
will refrain from it if I am self-sufficient. If
not and hard pressed, I will take according
to the custom.
April 2010
Suf ism As A Way Of Life
Dr. S. VAHIDUDDIN
"Whithersoever ye turn, Allah faces
you" (The Qur'an). "In the name of One
Who has no name. Call him with any name
you will' He will answer". (Sa'di).
Religion cannot be considered in
isolation from the mystical experience that
makes it possible. On the basis of this
authentic experience it grows and,
blending in the course of history with
experiences of beauty and the moral good,
it absorbs in its life heterogeneous
moments. Hence no wonder that religion
is sometimes reduced into a contemplation
akin to that of art or into a consciousness
of obligations and imperatives which is
characteristic of morality. It is even
asserted that religion is knowledge; for
some, the knowledge of the highest order,
a super-conceptual knowledge; for others,
an incipient knowledge which is pre-logical
and pre-conceptual. But it is forgotten that
religion has its own field of experience. It
is unique and autonomous. No doubt,
experiences of values in our everyday life
do not stand isolated. The experience of
beauty may have a religious accent and
the experience of holiness may have an
aesthetic note. But religion has a colouring
or a nuance which is all its own. And the
peculiar nuance which makes religion
what it is may be called mystical and by
mysticism we mean not so much a
doctrine but the peculiarity of an
experience. But when this mystical
element which is an a priory foundations
and the sine qua non of all religious
consciousness asserts in history, dictates
the pattern of social life and moulds
political ideology, it is apt to lose itself in
the humdrum of everyday routine and is
prone to transform itself into formal code
of moral conduct leading ultimately to
wholesale regimentation of life. But the
experience which made possible the great
religions of history has not yet exhausted
itself. It lives in the saints and seers who
have inherited the experience of the
source, who hold aloft the light and
communicate it to others who follow them
in the wake of history. Now we can
understand Sufism as a movement that
has sustained a contact with the original
experiences of the Prophet and has
prevented religion from becoming only a
secular culture without any relation to the
metaphysical basis of its life. Islam was
not possible without the experiences of
the Prophet and these experiences, like
all true religious experiences, were not
foreseen but came with a shock and a
surprise. It took time for the Prophet to
recover from the initial shock and
understand fully the implications of what
he was passing through. The Qur'anic
revelation is just the outward manifestation
of the Prophet's experience of an
'encounter' with God, of the spirit of God
coming upon him and inspiring him with
a message. If we study the Qur'anic
situations with their shifting accents and
varying notes we will find them strikingly
MINARET
April 2010
rich in mystical moments. The original
pledge of the soul in God's presence, the
vision of God as the 'light' of the heavens
and the earth, the experience of a
'Journey' through sensible and extra-
sensible realms of being, the apprehension
of Man as One in whom God has breathed
of His own breath are some of the mystic
strains in the Qur'an that have gone to
the making of Sufism. It has been hotly
debated how far Sufism is Islamic in
character and how far an alien content
has been imported from without into an
Islamic context. But a little reflection shows
unmistakably that Islam has been subject
to the working of the same forces as other
great religions of history. When a religion
gains in worldly culture it is in danger of
losing it as a religion. Materialism, which
is supposed to be the antithesis of religion,
establishes itself within the hallowed
precincts of religion, forces it to shift its
accents, from the perennial values to the
vagaries of day-to-day existence and
becomes a centre of political intrigues and
an outlet for suppressed passions. It is
here that Sufism raises its voice and
reminds religion of what it is as the loving
consciousness of God's abiding presence.
Sufism may be assessed in its dual
aspect, as a doctrine and as a way of life.
As a doctrine it is only a variety of Kalam.
But Sufism is essentially a way of life and
has felt more at home in the realm of art
and poetry than in scholastic disputations
about the immanence and the
transcendence of God or about the
freedom and determinism of man. Even
its disputes about Wahdat al-wujud and
Wahdat al-shuhud are intelligible only
when they are referred back to genuine
experience and without any access to
MINARET 2
them it is difficult to see what it is all about.
Imam Al-Ghazzali (R.A.) was sober
enough to eschew all forms of Jejune
speculation and to assert unmistakably
that Sufi experience is one thing and its
interpretation in language of reason is
another. The interpretation is of course
determined by historical factors, by the
milieu of the mystic and by the spirit of
the times. His experience has not only
that tone of intimacy and ultimacy which
Webb thought characteristic of religious
experience but also that feeling of uncanny
otherness which is called by R. Otto the
numinous element par excellence.
Sufism is then more a way of life
based on authentic and genuine
experience than a doctrine about the
nature of reality or an eschatology which
appeals more to imagination than to
reason or a kind of meta-theology which
argues out about the relation of the one
and the many and essays to solve the
enigma of creation. It attempts to sustain
a rapport with the prophetic experience
and borrows its light from the prophetic
illumination for, as al-Ghazzali categorically
asserts, beside the light of the prophetic
revelation there is no other light on earth
which can impart illumination.
Modern existentialists, especially
Martin Heidegger, complain of the fact
that in our days man has become 'One'
(Man), an impersonal someone and has
lost the authenticity of his being. This
socialisation and depersonalisation of man
at the expense of his 'truth' is really the
bane of modern times. But unfortunately
for the existentialist, Man is a captive of
time. Being for him means being in time,
being here and now, anxious and care-
> April 2010
worn. He cannot see beyond now, beyond
the moment. But it is characteristic of the
Sufi consciousness that it cannot only go
beyond time to the supreme Oneness
(ahdiyat) that brooks no duality but sees
also time in all its fulness. The Sufi
experience is dialectical in its swing from
one extreme to the other, from the elation
which comes of fulfilment in love to the
anguish which is born of frustration. This
dialectical moment is at work in the mystic
poetry of Jalaluddin Rumi or of Hafiz of
Shiraz. The great Mathnavioi Rumi begins
with a tale of woe. But Rumi, as Hegel
observes in his Encyclopedia of
Philosophic Sciences, aims at higher, at
the unity of the Soul with the External
One. This unity which is characterised as
love stands above the externality and the
transitoriness of the empirical and the
natural. Likewise, Hafiz is carried by the
vision of all-embracing unity and he sees
in the wine-cup the reflection of the cup-
bearer. But this feeling of intimacy and
Oneness soon gives way to a
consciousness of distance and the anguish
of separation. But through all the stations
of its life Sufism retains a constant
reference to a divine presence that steals
through our life and the wayfarer on the
Sufi path is moved by a transcendental
'elan'. Says the Qur'an: "When the two
seek counsels in secret I am the third,
when they are three, I am the fourth, when
they are four, I am the fifth." And again:
"He is with you, wherever ye may be."
When the Sufi thus consciously lives in
God's presence he curses not God's
creation, bears ill-will against none,
grumbles not at the course of events in
Time and allows the Divine Providence
to work in him with goodwill. The great
saint Shaikh Abd al-Qader Jilani (R.A)
instructs us to pray God for aught else
but to reconcile us with His providential
decrees. They, who are thus reconciled
and tuned-in with His will are, to quote
Shaikh Abd al-Qader, (R.A) like the People
of the Cave whom God moves now in
one direction, now in another, and who
once they have attained to such close
proximity now see with His eyes and hear
with His ears. When man in thus lost in
God and moves in Him, he is unaffected
by the march of years and death passes
him by.
Sufism then awakens religion to its
own essentials and by establishing a
rapport with the experience that has made
Islam possible it purifies from within,
reminds us of the unbroken continuity of
religious experience down the ages and
works for a view that sees the life of every
moment quickened with life divine.
April 2010
News From Aleemivah
The birthday of the Holy Prophet <$& was celebrated in the Islamic
Centre with religious zeal and favour. All the functions connected with the
celebration of this auspicious occasion were organized and managed by the
students and staff of Aleemiyah Institute of Islamic Studies (AIIS), the centre
of missionary movement at Karachi. The functions as arranged by AIIS were
spread over 3 days culminating on the annual convocation of passing out
graduates from AIIS and a respectable assembly of religious scholars, students
and guest on the evening of 20th March 2010. Speeches were made by notable
Ulama and scholars highlighting the various aspects of the life and Seerah of
the Holy Prophet Muhammad $& specially to enlighten the upcoming and
young generation. Prizes were also distributed to the winners of different
events of last 2 days.
The weeklong celebrations were spread over the recitation from the
Holy Qur'an, Na'at competition, elocution contest in Arabic, English & Urdu
languages, Seerat Quiz and essay competition.
The winners of the different events were: —
Oirat Competition;
1
H. Muhammad Siraj
Jamiah Hanfiah Ghousia
1st
2
Sajjad Husain
Jamiah Ma 'ariful Qur 'an
2nd
3
M. Faiyaz Siddiqui
Jamiah Nudratul Uloom
3rd
Na'at Competition:
1
M. Ammar AH Khan
Madrasa Bazm-e-Thanakhan
1st
2
Iftekhar Husain
Jamiah Aleemiyah Islamiyah
2nd
3
Muhammad Shoaib
Jamiah Hanfiah Ghousia
3rd
Seerat Quiz:
1
Zuhaib, Tanveer Gull, Saadullah Siddiqui
A team ofJamiah Aleemiyah Islamiyah
1st
2
Muhammad Ramzan, Muhammad Akhtar, M. Zubair
A team ofJamiah Faizan-e-Aulia
2nd
3
Muhammad Sajjad, Rashid Ahmad, M Jamshed
A team ofJamiah Nudratul Uloom
3rd
April 2010
Speech Competition (Urdu):
1
Waqar Ahsan
Darul Uloom Naeemiyah
1st
2
Muhammd Akram
Madrasa Rabbaniyah Ghousia
2nd
3
Abdul Hameed
Jamiah Ma 'ariful Qur 'an
3rd
Speech Competition (Arabic);
1
Muhammad Shoaib
Jamiah Nudratul Uloom
1st
2
Umair Nasir
Jamiah Aleemiyah Islamiyah
2nd
3
Muhammad Shaban
Jamiah Faizan-e-Aulia
3rd
Speech Competition (English):
1
AH Hasnain
Jamiah Aleemiyah Islamiyah
1st
2
Syed Bilal Aziz
Govt. Commerce College
2nd
3
M. Waqar Rahmani
Darul Uloom Barkatiah
3rd
Essay Writing Competition:
1
Ghulam Yaseen
Jamiah Faizan-e-Aulia
1st
2
Muneebur Rahman
Jam iah A leem iyah Islam iyah
2nd
3
Fazlur Rahman Hamdard
Jamiah Naeemiyah
3rd
The two functions grouped together i.e. the prize distribution to the
winning students and the annual convocation of the students graduating from
Aleemiyah Institute of Islamic Studies (AIIS) on 20th March was largely
attended. Mufti Muhammad Ibrahim Qadri, member Council of Islamic
Ideology, was^the Chief Guest of this gathering.
It was a gathering of many luminaries, member Board of Directors of
World Federation of Islamic Missions (WFIM), teachers, students of AIIS and
guests. The Hon. General Secretary of WFIM, Al-Haj Mustafa F. Ansan
attended the function despite of illness and presided over it.
The function was rounded up by a heart warming Dua by Maulana
Yunus Shakir Qadri.
April 2010
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